Roczniki Liturgiczno-Homiletyczne, 2010, T. 1 (57)

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    Pneumatologiczny wymiar obrzędów egzorcyzmów
    Towarek, Piotr (Towarzystwo Naukowe KUL, 2010)
    Every liturgy, including also the liturgy of exorcism, is a peculiar locus theologicus. The present article is focused in this case on emphasizing the pneumatological dimension of the rite. In the exorcisms the Church is united with the Holy Spirit and begs Him to give help to the man’s weakness in his struggle against the evil spirit. This strange synergy of the Spirit and the Church in Christ is manifested not only in the texts of the modernized Rites shown by the author, but also in the signs, gestures, objects and activities accompanying the rites and discussed in the article. In the celebration of exorcism water, salt, oil, hand and breath are the symbols of the Holy Spirit. The liturgy of exorcisms shows not only the dynamism of the action of the third Divine Person, but also is the locus of the epiphany of the Holy Spirit, whose nature is revealed by the texts of the rites. The saturation of the euchology of exorcisms with pneumatological subjects allows the sacramental to return to its original idea, that is the epiclesis of the Spirit’s invitation and descent. Hence the author shows that the true and proper tone of exorcism is not so much exorciso te, but rather invoco te, Spiritus Sanctus, or in a more distinct way: emitte quaesumus Spiritum Sanctum tuum Paraclitum super.
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    Ryt hiszpańsko-mozarabski
    Arocena Solano, Felix Maria (Towarzystwo Naukowe KUL, 2010)
    The article tackles the issue of the theological structure of the revived Hispanic Mozarabic rite that had been formed in the Iberian Peninsula in the vicinity of the three metropolitan sees: Seville, Toledo and Tarragona. Formation of the rite was a long process, in which a prominent role was played by the great Spanish theologians, with St Isidore of Seville and St Ildephonsus of Toledo in the foreground. Suspended under the influence of Romanization of the native liturgy in the 11th century, it survived only among the Christians who lived in the areas dominated by Muslims, and after Toledo was liberated in 1085 King Alfonso VI allowed using the Hispanic Mozarabic rite in six parishes of the town. After the Vatican Council II, under the direction of the Archbishop of Toledo Cardinal Marcelo Gonzalez, the superior of the Hispanic Mozarabic rite in Spain, a revision and publication of liturgical books of this rite was begun. In its basic structure the Eucharist in the Hispanic Mozarabic rite is constituted by: a) introductory rites; b) Liturgy of the Word; c) Offertory – the Diptychs – the sign of peace; d) Eucharistic prayer; e) Communion rites. The author discusses each element of the Eucharistic liturgy of the rite in detail and he points to the exceptional features that distinguish it from the Roman liturgy: the euchological exuberance, the symbols, the interventions of the congregation, the wealth of the Liturgy of the Word, the peace rite through the Eucharistic liturgy, the presence of the Diptychs, and the gesture of the breaking of the bread that remembers the mysteries of Christ’s life.
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    Biblijne wzory osobowe w katechezie
    Słotwińska, Helena (Towarzystwo Naukowe KUL, 2010)
    The article consists of three parts. The first part of the article explains the concept of the personal model in general, and the second one – limits the concept to catechesis. In the last and most important part of the article personal patterns both from the Old and the New Testament are shown, with special attention paid to Jesus Christ and Our Lady.
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    Eucharystyczno-paschalna tożsamość roku liturgicznego
    Rutkowski, Andrzej (Towarzystwo Naukowe KUL, 2010)
    The issue of the Eucharistic-Paschal identity of the liturgical year is first of all concerned with the focusing and propagating role of the Easter Triduum in the liturgical year, the message about the mystery of the Lord’s Birth, the message of Mariology and hagiology in the liturgical year and with the cycle of the liturgical year. (1) The focusing and propagating role of the Easter Triduum touches the very foundations of the identity of the liturgical year. This means that the Easter Triduum concentrates on itself the periods, celebrations, feasts, remembrances and ordinary days of the liturgical year. However, at the same time the seasons, celebrations and feasts, remembrances, and ordinary days propagate the mystery of Redemption in the cycle of the liturgical year. This role is rendered by the terms contained in the General Instruction of the Roman Missal, like: making the mysteries of Redemption present, or the cycle of the year. It seems that in the perspective of the liturgical year first of all celebrations like: the feast of the Most Holy Trinity, of Christ’s Most Holy Body and Blood, of the Sacred Heart of Jesus, of Jesus Christ King of the Universe, etc. receive their identity. (2) The mystery of the Lord’s Birth in the whole of the liturgical year is referred to first of all by the celebrations, feasts and remembrances of Blessed Virgin Mary. For many of them the celebrations of the Immaculate Conception of Blessed Virgin Mary or of the Annunciation of the Lord become a kind of bridge to the mystery of the Lord’s Birth, or indeed to the Easter Triduum. This especially concerns the remembrances connected with the spirituality of religious orders or the appearances of Blessed Virgin Mary. Among celebrations, feasts and remembrances of the Lord’s Saints the feast of the Holy Archangels, the celebration and remembrance of St Joseph, the feast of the Saint Evangelists, the Doctors of the Church, order-founders, and others, based on their spirituality and teaching, refer to the Lord’s Birth. (3) In the transmission of the Eucharistic-Paschal Mariology and hagiology attention should be first of all paid to the remembrance of Our Lady of the Sorrows, Our Lady the Queen, Our Lady of the Holy Rosary, the feast of the Mother of the Church, as well as to feasts and remembrances of the Saints who were particularly connected to the Paschal Mystery. The proper perspective is also given to Mariology and hagiology by the celebration of the Ascension of Our Lord and of Pentecost. With respect to other groups of Saints, the adequate context may be noticed by the celebrations, feasts and remembrances of the Worshippers of the Holy Eucharist, the Founders of charities, the Mystics of the Lord’s Passion, the Martyrs, the Educationists, the Missionaries, the Worshippers of the Sacred Heart of Jesus, Kings. It is celebrations, feasts and remembrances of Saints that join experiencing the mystery of the Lord’s Birth and the Paschal Mystery. (4) The cycle of the liturgical year is not only a chronological cycle, but also a Paschal one. The cycle is first of all the succession of the Easter Triduum, experiencing the mystery of the Lord’s Birth, and respective periods of deepening and preparation. The mutual succession of celebrations, feasts, and remembrances is first of all concerned with the Paschal mystery, with the Lord’s birth, with Blessed Virgin Mary and with the Apostles. Particular celebrations, feasts and remembrances enrich the cycle of the liturgical year and in a peculiar way reach to the depth of the past of the work of Salvation, and at the same time they look ahead of this work. They reach the creation of the world, go beyond the time of the world, and at the same time they look ahead of eschatology.
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    Kult Najświętszej Eucharystii
    Pintal, Leszek (Towarzystwo Naukowe KUL, 2010)
    The Catechism of the Catholic Church shows with deep conviction that the Eucharist is “the source and summit of the Christian life.” (CCC 1324). Hence it is necessary to constantly remind its meaning for the growth of the congregation’s faith and devoutness. The different forms of the cult of the Holy Eucharist have the task of explaining its significance and stimulate one to actively and consciously participate both in the Holy Mass that is being celebrated, and in other forms of celebration of the cult of the Eucharist. The cult of the Eucharist is supposed to lead the faithful to taking care of the whole Church.
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    Wokół sporu o Paschę w teologii misteriów
    Pałęcki, Waldemar (Towarzystwo Naukowe KUL, 2010)
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    Zmarł ojciec prof. Dr hab. Jerzy Józef Kopeć CP
    Migut, Bogusław (Towarzystwo Naukowe KUL, 2010)
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    Misteryjna natura liturgii
    Migut, Bogusław (Towarzystwo Naukowe KUL, 2010)
    The mystery nature of liturgy issues from the mystery nature of God’s Revelation that has its height in Jesus Christ. It is in liturgy that Christ’s salutary mystery is actualized. Owing to this, man can participate in Christ’s mystery, and the very mystery achieves its aim. The mystery nature of liturgical celebration is fulfilled in its being a reorientation of Christian life to the mystery of Christ and to participating in it. The mystery character of celebration is also warranted owing to its five dynamisms: remembrance, participation, presence and action of the Holy Spirit, and in consequence the presence and action of Christ-the Church, and reference to the heavenly liturgy. Owing to these dynamisms liturgy is not just educating people and cheering up their hearts, but it is supposed to become the meaning of their lives, an impersonated adoration. The truth about the mystery nature of liturgy is confirmed in the Church’s Tradition and teaching, as well as in the post-Caselian liturgical theology that achieves its most mature form in the Roman school. The mystery character of liturgy should be constantly discovered and emphasized both in ars celebrandi and in ars participandi of liturgy. It consists in the concentration of the Person of Jesus Christ and on the attitude of adoration. If liturgy in its mystery character is a continuation of the mystery of Jesus Christ by its actualization, the care for the mystery character of liturgy is the care for the growth of God’s Kingdom until its fulfillment in the Heavenly Kingdom. Also its language results from the mystery nature of liturgy. The proper and the only permissible language of liturgical celebration is the symbol and the sign, whose special kind is the uttered word.
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    Modlitwa powszechna jako modlitwa wiernych
    Kulbacki, Piotr (Towarzystwo Naukowe KUL, 2010)
    The approval that was expressed after the Vatican Council II had reintroduced common prayer, confirmed its significant role in the liturgy of the Holy Mass. In the article an analysis is made of common prayer as the prayer of the faithful. The roots of common prayer and its development in the first centuries are shown. It has always had the character of the prayer of the faithful – said by the christened ones; sometimes penitents were not admitted to it. Along with the decline of the catechumenate, part of the intentions of the prayer of the faithful were taken over by the Gelasian litany ad introitum, which was then reduced to the phrase Kyrie eleison. Other calls of common prayer have found their equivalents as intercessory prayers in the canon of the Holy Mass. Relics of common prayer were preserved in the form of “prayers after the sermon”. The lack of common prayer in the Holy Mass gave rise to its substitutes in folk religiousness. The post-Council liturgy shows common prayer as a prayer actualizing the faithful’s universal priesthood. The rites in the missal, emphasizing the role of the priest who directs the prayer, at the same time raise the status of the participation of the deacon and the laity in them. The author of the article also cites some liturgists who considered common prayer a separate part of the Holy Mass between the liturgy of the word and the liturgy of the Eucharist. Other liturgists distinguish the liturgy of love in the Holy Mass that consists of common prayer and preparation of the offertory – the spiritual and material gifts. Although these conceptions have not been accepted, they shed important light on the essence of common prayer. A careful and profound preparation of common prayer is an important task for liturgical formation.
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    Przegląd bibliografii z wybranych zagranicznych czasopism liturgicznych z roku 2009
    Krakowiak, Czesław (Towarzystwo Naukowe KUL, 2010)
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    Jakość homilii
    Krasowski, Andrzej (Towarzystwo Naukowe KUL, 2010)
    A homily as part of the liturgy is a Holy act like the whole liturgy. The Good News should be its essence. The Good News, Jesus Christ – the Crucified, the Risen, the Giver of the Holy Spirit. He makes himself present in the liturgy, in a real word. He comes to a sinful man to save him. Therefore homily is the meeting of God and man. It’s God’s Word made present in the word of a human preacher. Appropriate knowledge of the Holy Bible and human matters as well as the inclusion of the issues of Christian faith presented in thematic homilies certainly improve their quality.
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    Komunia Święta wiernych świeckich pod obiema postaciami od konstytucji „Sacrosanctum Concilium” do instrukcji „Redemptionis Sacramentum”
    Krakowiak, Czesław (Towarzystwo Naukowe KUL, 2010)
    On the basis of the documents of the Church from the Constitution on Liturgy “Sacrosanctum Concilium” to the Instruction “Redemptionis Sacramentum” the author presents the Church’s legal norms concerning the possibility of receiving the Holy Communion under both kinds by lay faithful. He shows the process of gradually broadening the circle of people entitled to do it, principally in the course of celebrating the liturgy of the Holy Mass, when the holy sacraments are administered. He remarks that receiving the Holy Communion under both kinds is still not a usual form of sacramental participation of the faithful in the Holy Mass. The third edition of “General Introduction to the Roman Missal” (2002) and the explanations supplied by The Congregation for Divine Worship and the Discipline of the Sacraments grant the diocesan bishop the right to authorize priests to make the decisions about to whom and when they may administer the Holy Communion under both kinds, if they are properly prepared for that.
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    Starożytne źródła homilii katechetycznej
    Kosmana, Ignacy (Towarzystwo Naukowe KUL, 2010)
    Both the form and the content of the Church’s original catechesis, as well as the preachers themselves and their personalities are ancient sources of homilies. The whole Bible is the foundation of both these sources – the homily and the preachers. This is an important point. The homily should be connected with both the Old Testament and the New Testament. The preacher should remind of the evangelical “father of the family”, who draws on his treasury and takes both “old” and “new” things. Hence he should go back to the Christian antiquity to remind the structure of the original homily, to learn about the homily of the beginnings of the Church, and in his preaching take into consideration the themes and contents used by the great preachers of the ancient Church. Without the knowledge of that preaching, without the will to follow those Church personalities, and finally without taking the trouble to constantly climb the ladder of gnosis, moral perfection and spiritual sanctification – there is no preaching God’s word, there is only propagation of one’s own thoughts, of one’s own wisdom. Human wisdom cannot leave ninety-nine listeners gathered at the pulpit for the sake of one sinner, who abandoned going to church a long time ago. Divine wisdom, Christ’s catechetical approach, do not fit this “custom”. Ancient catechesis often follows the footprints of Christ the Teacher, and this is why it is worth studying it and coming back to that practice of preaching the Gospel.
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    Maryja Orędowniczką w świetle formularza „Najświętsza Maryja Panna Wspomożycielka Wiernych”
    Janiec, Zdzisław (Towarzystwo Naukowe KUL, 2010)
    The article is devoted to Virgin Mary’s interceding role. It is based on the hermeneutics of the celebration texts in the Mass form Virgin Mary the Helper of the Faithful contained in Collectio Missarum de Beata Maria Virgine. The study consists of three parts: the first one contains an analysis of Biblical texts (the 1st reading, the responsorial psalm, the song before the Gospel, and the Gospel itself); the second part presents an analysis of euchologic prayers (the collect, the offertory prayer, the preface and the prayer after the Communion), and the third one has a synthetic character and contains theological-liturgical conclusions. They are contained in the Logos (the truths resulting from the analysis) and in the Ethos (application of these truths in life).
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